Among some of the ancient classical schools of Gnosticism we see some very curious interpretations of the relationship of God and creation; some Gnostic schools assumed the form of radical dualism, speaking of the “god of creation” and the Old Testament as completely different from the “god of Jesus” and the New Testament – this radical dualism reflects the very powerful klippah of the illusion of separation that tends to dominate our mind and senses in this world, which prevents our recognition and experience of the Divine Presence and Power pervading all creation, and the glory of God, the True Light, filling and encompassing all creation.

That such dualistic schools of philosophy and spirituality arose is not surprising – in the unenlightened condition and in this material world, the Divine Light, and the Divine Presence and Power, can seem to far removed from us, so very alien to our experience in this world; they reflect the fact that, for many of us, very often, we feel completely disconnected from one another, our environment and the Divine. The truth is, however, that the Divine Presence and Power (Shekinah) is within and all around us – encompassing and pervading all, and all exists in an underlying Sacred Unity, the Holy One of Being; it is just that on account of the illusion of separation (perud), and in the midst of the play self-grasping, attachment and aversion that arises from it, we experience being cut off from the whole and from the Source of All Being (God), and we lose our awareness of the Divine Presence and Power.

The power in this Holy Name dispels this klippah of dualism or separation and restores our awareness of Sacred Unity – our awareness of the Divine Presence and Power within and all around us; calling upon this Holy Name we invoke the Holy Shekinah as our Divine Companion.

According to the Zohar, anytime we set out upon the road, going on a trip, we should invoke the companionship of the Holy Shekinah at the outset so that we resemble the Human One – male and female joined; calling upon this Holy Name can invoke the companionship of the Holy Shekinah as we set out upon a journey, as well as invoke the blessing of the Holy Shekinah upon any new venture we are undertaking.

When we invite and welcome the Holy Shekinah, calling upon Ha-Shem and invoking her, with her companionship we also receive the companionship of the spirits of tzaddikim and maggidim – the luminous assembly of holy ones and shining ones; thus, in this Name of God is the power to invoke the good company of holy saints and angels.

When we walk in the company of the Holy Shekinah we create the conditions in which we may encounter our “soul mate” or souls with whom we share root essences and deep resonance, and with whom we might accomplish something of the greater purpose and mission of our soul in this life. Thus, in this Holy Name is the power of attracting our soul mates, or souls with whom we share a very deep and powerful soul connection, such as our root tzaddik or other significant relationships.

This is a Holy Name invoking friendship and companionship – intimate exchanges and communions, whether with the Holy One and Shekinah, or with holy and divine beings, or with other souls in life; likewise, it is often called upon for knowledge of the exchange of sparks between ourselves and others, so that the Divine Intention might be served in all our relationships.

This is also a Holy Name specifically invoking elevated states of consciousness and the Spirit of Prophecy, for when we walk in the company of the Shekinah we spontaneously experience influxes of Ruach Ha-Kodesh and divine messages in dream and vision, and even in the midst of our daily living, as everything and everyone becomes a vehicle or expression of the Holy Shekinah to us.

Now this Holy Name is composed of the first two Letters of the Essential Name of God – Eheieh, coupled with the Holy Letter of Shin; this implies the interior Shekinah of the Divine I Am – the Supernal Shekinah in Eheieh.

This is a Secret Name of the Shekinah of Messiah speaking as I Am or I Shall Be, and there is great emanating and manifesting power in this Holy Name.

When initiates wish to gain deeper insight or invoke mystical experiences of the Divine I Am, contemplating the I Am Statements in the Gospel of St. John and calling upon this Holy Name they may invoke the Shekinah of Messiah speaking as I Am – in this way they will experience something of the Supernal Habad.

A Holy Meditation with the Name: Contemplation of the Glory of God

There is a very simple and powerful way to restore your experience of Spirit-connectedness or your awareness of the Divine Presence and Power within and all around you – go out and contemplate (hitbonenut) the glory of God in nature, and contemplating the great glory of the Holy One, call upon this Name of God.

If you do this, not only will your awareness of the Holy Shekinah be restored, but you may experience an elevation or expansion of consciousness – you may even experience Ruach Ha-Kodesh, for contemplating and meditating upon the glory of God in creatures and creation was among the ways the ancient prophets entered into prophetic states of consciousness.

Go to a beautiful and peaceful space out in nature – or go and sit in a garden or a park, or anywhere outdoors that feels good to you and inspires you; there, turn your mind to the Holy One and Shekinah, and contemplate the glory of God in all that you see, hear, smell, taste, and feeling – open to the presence and power of God in the moment, in you and in all that is around you.

As you do this, become aware of your breath as the breath of God, and become aware of sharing this holy breath – spirit, with all that lives; and remember the Messiah and Shekinah of Messiah, and cleave to the Messiah in your heart, and remember Hayyah Yeshua breathing Ruach Ha-Kodesh upon his disciples.

Intone the Blessed Name and let your breath be as the Radiant Holy Breath of the Messiah – then envision the Holy Letters of the Name magically appearing in the space before you and intone the Name: Shi-Ah-Hey; opening your mind and heart to the Holy Shekinah, in that very instant she is with you, within you and within all that is around you – commune with her and her company.

Whatever the power of the moment and the Spirit inspires, let that become your prayer and meditation – your worship of the Holy One.

This is the practice.

A Practice among the Navim: Knowing & Speaking in the Spirit

Let the daughter or son of the prophets abide in prayer and meditation, and having prayed, let them abide in Primordial Meditation in Union with Eheieh – let them call upon the Name, and knowing, let them speak in Ruach Ha-Kodesh.

Abiding in Union, let them chant:

Ah, Ah-Ha,Ah-Ha-Ya,Ah-Ha-Ya-Ha,Ah-Ha-Ya-Ha-Va,Ah-Ha-Ya-Ha-Va-Ha

Then let them chant:

Ya-Shu-Ha-Hu-Ah-Vo-Ha-Ho

Then let them intone the Name:

Sha-Ah-Ha

What is known in the Shekinah of El Elyon let be spoken by Ruach Ha-Kodesh; the Ruach Elohim will complete the movement.

This is the practice.

Angels of the Name

Shomiel, A’ akviel and Hagtamiel are the angels of this Holy Name; they come from the order of the Serafim and reveal mysteries of the worship of the Holy One in the Interior Presence.

This concludes our sacred discourse on the Twenty-Eighth Name of Gevurot as the Holy Spirit inspires – Hallelu Yah! Praise the Lord! Amen.

The Twenty-Eighth Name of Hasidim: Shin-Lamed-Samek

This Holy Name enumerates 390, which is the number of Shamaim, the heavens, firmaments or sky when the final Mem is counted as 40 – this is a Name of God invoking the Holy Shekinah as she appears in the heavens, and according to Christian Mekubalim it corresponds to the esoteric meaning of the Lord’s Prayer: “Your kingdom come. Your will be done, on earth as it is in heaven” (Matthew 6:10).

This Holy Name is invoked by navim to behold the glory of God in heaven and to cleave to the Holy Shekinah in heaven; and it is invoked by wonderworkers to know the will of God and for the empowerment to execute God’s will through the Holy Spirit.

There are two very practical applications of the intention of the navi and wonderworker calling upon this Holy Name. The first is that, at times, we may loose our objectivity in life – we can be too close or too involved in situations, circumstances or events to see them clearly and to understand the appropriate response or right action to be taken; calling upon this Name in prayer can help us gain the “vision of heaven,” a more panoramic view from the perspective of the Divine Presence. The second, which is similar to the first, is that at times it can become difficult for us to discern the will of God in our lives, especially at crossroads or times we are presented with many different options; that, or at times, though the will of God may be clear to us, it may be difficult for us to accept or integrate. Thus, whether in need of a more panoramic vision of things, or in need of knowledge and understanding of God’s will in our lives, if we call upon this Holy Name in prayer and meditation we will receive the insight or answer we are seeking.

Now, there is something more in this Holy Name, for according to masters of the tradition it invokes the movement of the Shekinah to manifest tangible blessings – it is a Holy Name of manifesting power. Thus, as with other Holy Names of manifesting power, this Name is often coupled with the practice of affirmation and visualization in order to manifest the blessings initiates seek to manifest.

On an esoteric level, this Holy Name is among those that tzaddikim might call upon to invoke a stirring of the Fire Snake, and with the stirring, an uplifting of the Serpent Power to one of the higher interior stars – hence, it is a Name invoked for an initiation or empowerment.

In this, perhaps, you may gain some insight into this Holy Name of God.

A Meditation with the Name: The Vision of Heaven

If you wish to gain a different perspective on a situation, or on circumstances and events in your life, pray that God empowers you with the vision of heaven and call upon this Holy Name.

Go into your secret room or sanctuary and close the door, and pray to Hayyah Abba in the Blessed Name that you might look and see from the perspective of heaven.

Then, intone: Yah Yahweh and Adonai Yeshua.

Then, intone the Name: Shi-La-Sa

When you do this envision a Light-presence descending from above and merging with it become the Silent Witness – as the Silent Witness, which is this Light-presence, contemplate the situation, circumstance or event you wish to view from the perspective of heaven and this Divine Presence will revealed it to you.

When you are finished, remember to give praise and thanks to God, and remember to pray for others – this completes the movement.

This is the practice.

A Practice among the Navim: Rising through the Heavens

There is a practice among the sons and daughters of the navim of rising through the heavens to behold the Shekinah in the Heavens:

When they have purified and prepared themselves, they will pray and invoke, worshipping in the presence of Yahweh Elohim, and they will join their soul to the Sefirot of the Middle Pillar.

Then, they will intone: Yah Yahweh Yeshua, and then:

Shi-Yo-Hey-Hey-La-Sa-Va-Hey

When they have activate the Name in this way they will intone it: Sha-La-Sa

As they intone the Name they will envision the generation of the Body of Light – their Holy Maggid, and with the intonement of Ah they will transfer their consciousness into it; then, placing the Great Name before them, with conscious intention, they will ascend, turning aside for nothing along the way – if any obstruction to their ascent arises they will remember and inwardly intone the Name and continue their ascent until they arrive at the heaven in which they seek to behold the Holy Shekinah.

*They will arise to the furthest extent that they can – running and returning.

When they have ascended and descended in this way, they will draw their mind into hitbodedut, abiding in the presence of Ha-Shem.

This is the practice.

Angels of the Name

Sho’ Ahmahel, Lahaviel and Sashkael are the angels of this Name of God. They come from the order of the Aralim and are said to know mysteries of the appearance of the Queen of Heaven in each of the heavens, save for her appearance in the eighth heaven upon which they cannot gaze.

This concludes our sacred discourse in the Twenty-Eighth Names of Gevurot and Hasidim through the blessing and grace of God. Hallelu Elohim! Praise God! Amen.

Abba, in the Blessed Name of Yeshua Messiah we pray, let Your Divine Sovereignty be made manifest among us; let Your Divine Intention be accomplished – Amen.

Hello Tau!When pronouncing the names do we always use the natural vowel for the last letter (unless, of course the letter is a final letter) or do we somewhat regard the last letter as final itself??Any clarification you could lend would be greatly appreciated.Shalom! Brandon

At times we will use the natural vowel for each letter, and at others we will use the vowel sounds associated with the Olamot with conscious intention: "A" corresponding with Atzilut, "I" with Beriyah, "O" with Yetzirah and "U" with Asiyah. There is no single rule, though, because as we intone it is more an issue of the energy invoked and generated by the sound-vibration and tone, and conscious intention (theurgic intention), in the inspiration of the Holy Spirit. Thus, as we take up the Names of God, and acquire experience invoking them, we will find many different ways of intoning them, and new ways of intonation will continue to arise.

As perhaps you might imagine, just as with the principle Names of God, there are also ways of extending these Names through the intonement of the letters that compose each letter of the Name, when each letter is spelled out in full. Hard to explain here, but we can talk about this in person some time.

In the invocation of the Names of God what is most essential is faith and devotion, the love of God - cleaving to the Infinite One through the Names and Sefirot, or the Messiah.